"Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God." Psalm 50:22,23
Is the living God's salvation truly on our heart? Is His deliverance what we truly and absolutely want to see? If it is, then we have been told how to receive it, for it says, "To him that ordereth his conversation aright will I shew the salvation of God," Psalm 50:23.
If we would but rightly order our conversation, the living God's salvation would be revealed to us, but order our conversation from what? We find our answer in the saying, "Who hath abolished death, and hath brought life and immortality to light through the gospel," 2 Timothy 1:10. Our personal religious conversation is to abandon "death," which abolished "death" is defined by how it says, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15. The conversation is herein understood to reform from religious laws and doctrines naturally put upon it, for with His Christ suffering the tree, "the sting of death is sin; and the strength of sin is the law," 1 Corinthians 15:56; making it well to remember that His "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree," Galatians 3:13.
The illustration of His Christ on the tree preaches the reform uttered by the psalmist. The redemption promised by the living God can only find its self experienced when the conversation exists without "sin," "and the strength of sin is the law," 1 Corinthians 15:56. The conversation must reform from religious laws "after the commandments and doctrines of men," Colossians 2:22, if it should know the salvation promised to it, which is why it is the living God's will is to "purge your conscience from dead works to serve the living God," Hebrews 9:14. Our conversation's conscience is to be "redeemed" or "delivered" from "dead" religious works and deeds, and if His Christ "hath abolished death," 2 Timothy 1:10," and if this "death" is explained through the saying, "Having abolished in his flesh the enmity, even the law of commandments contained in ordinances," Ephesians 2:15," and if, through these sayings, we learn that "the strength of sin is the law," 1 Corinthians 15:56, then it is well for us to understand that the promised salvation is mental and spiritual, to the end we possess a perfect conversation, and "perfect, as pertaining to the conscience," Hebrews 9:9.
Herein we may understand that, according to the living God, and according to the testimony of His Christ on the tree, perfection is not by "your vain conversation received by tradition," 1 Peter 1:18. Blessed revelation! Through the illustration of that act on the tree, one course of religious service is condemned to annihilation while another is perpetually magnified, which is why, concerning that illustration, it does not say, "That the blessing of Moses might come," but it says, "That the blessing of Abraham might come," Galatians 3:14.
A very great exchange occurred through the tree: that religious course supported by Moses' spirit and philosophy found its self cursed and replaced with Abraham's mind of devotion. Moses' religious creed demands that "righteousness come by the law," Galatians 2:21, but with His Christ on the tree, it is become an indisputable and inarguable fact that His "Christ is the end of the law for righteousness," Romans 10:4. If subscribing to Moses' religious ethics, "you are justified by the law," Galatians 5:4, and again, this philosophy is a false confidence, "for by the works of the law shall no flesh be justified," Galatians 2:16. Moses' religion preaches perfection of the conversation through handwritten religious deeds and acts, but with His Christ suffering the tree, such a religion is "sin" to the living God's will and intention, which is why Moses' mind is, through the tree, blotted out for Abraham's, for Abraham sought perfection not "through the law, but through the righteousness of faith," Romans 4:13.
This is very important information, because if we today celebrate a Christ preaching, "Righteousness come by the law," Galatians 2:21, when, through the tree, or cross, we are taught that His "Christ is the end of the law for righteousness," then we evidently reverence a counterfeit understanding. If it is that the Christ we celebrate has handwritten doctrines and commandments of his own self; a sabbath of his own devising, which sabbath conflicts with that Sabbath of creation; a ceremony and service for some acceptance and membership; it is well to understand that our conversation, being bound to the religious laws of such an institution, is a conversation in "sin," because "the strength of sin is the law," 1 Corinthians 15:56. The conversation is to find its conscience regenerated and reformed from "sin," so much so that it confesses, "The law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death," Romans 8:2.
This statement of faith is exactly the confession the living God pleads for through the instruction of the psalmist. The conversation's conscience is to be liberated from the pen and judgment of flesh to wholeheartedly feel and experience the newness promised of His Spirit, even as it says, "Like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life," Romans 6:4. The illustration of His Christ on the tree preaches the passing away of a practice ruled by the instruction of religious tradition for a conversation directly kept by the living God's words, and to hear that it was "God the Father, who raised him from the dead," Galatians 1:1, is to further learn the conversation's resurrection from "sin" and "death," putting us in remembrance that "the sting of death is sin; and the strength of sin is the law," 1 Corinthians 15:56.
There is a reason for this need to reform the conversation from flesh-based religious standards, for the religious law does not embrace faith's higher education; "whatsoever is not of faith is sin," Romans 14:23, "and the law is not of faith," Galatians 3:12. The living God's salvation cannot begin if we will not exercise faith on the hope reiterated through the illustration of His Christ on the tree, which is why Moses' route must find its self blotted out and exchanged for Abraham's. Herein we learn a true course from a false, for the Spirit's Faith is a "doctrine which is according to godliness," 1 Timothy 6:3. With Moses' religious philosophy abolished for handling, it is become evident that a religion preaching righteousness by traditions and laws is an ungodly and unrighteousness religion. Therefore "that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith," Galatians 3:11. If the conversation will not abandon a scripted religion for knowledge to live by through an experimental faith, then that conversation will fail of the Spirit's salvation or deliverance, seeing as how "through knowledge shall the just be delivered," Proverbs 11:9.
There is no knowledge in the religious law, for by obeying the handwritten ethic, the conscience is lulled to sleep, so much so that it cannot say, "Why is my liberty judged of another man’s conscience?" 1 Corinthians 10:29. From my experience in talking with various people from various Christian backgrounds, what turns them away from "God" is the fact that they have come to realize their conscience is compromised by a religion constraining their ability to think and feel under the rule and direction of a pre-conceived or handwritten thought or doctrine. They are told that all they need is "faith," yet, to their understanding, there is no right demonstration of faith in what is scripted for a routine, and they are right. The living God also understands this, and this we learn by what His Christ suffered on the tree. The re-education and reform of the conversation's conscience from religious laws is preached through the passing and regenerating flesh of His chief apostle, for the person is to receive health within their heart and mind to care for their thoughts and feelings to possess self for benevolently giving self; this is the righteousness and kingdom of the living God.
If it is that we do hope for the living God's salvation, and not some imagined inherited or self-invented supposition, it is well that we hear and do the counsel, "To him that ordereth his conversation aright will I shew the salvation of God," Psalm 50:23. The conversation's conscience is to be reformed from that ghost nailed to the tree, which is the ghost of Moses' manner of devotion. Such a devotion preaches the conversation’s righteousness through handwritten religious ethics, but with His Christ suffering the tree, a better epistle is written and promoted. Righteousness, to the living God, is the labor of strengthening the mental and moral faculties of the person, to the end that person may benevolently give their self to a conscience that is less fortunate, which is why it says, "Let every one of us please his neighbour for his good to edification," Romans 15:2. Our course begins with comprehending the illustration of His Christ's passing and regenerating, for then we may experience that baptism leading to our heart's sobriety, which is why we are counseled, "Be renewed in the spirit of your mind," Ephesians 4:23.